Meditation & Yoga
The Benefits of Brahmacharya
A Collection of Writings About the Spiritual, Mental, and Physical Benefits of Continence
What does brahmacharya actually mean–and why have yogis, monks, saints, philosophers, and spiritual teachers placed such importance upon it?
The Benefits of Brahmacharya brings together a wide-ranging collection of writings on continence, self-mastery, conservation of energy, and their place in spiritual life. Compiled by Swami Nirmalananda Giri (Abbot George Burke), the volume approaches brahmacharya not merely as sexual abstinence, but as disciplined mastery of the energies, senses, mind, and desires in the service of higher consciousness.
Swami Nirmalananda contributes an introduction, a practical examination of brahmacharya as conservation and mastery of energy, and twelve specific recommendations for maintaining it. Alongside these are teachings from some of the most influential spiritual figures of modern India, including Swami Chidananda, Swami Sivananda, Sri Ramakrishna, Swami Vivekananda, Paramhansa Yogananda, and Mahatma Gandhi.
The collection ranges from spiritual teaching and firsthand experience to historical discussions of the psychological, social, and physical dimensions of continence. Writings by Swami Jagadishwarananda, Dr. Edwin Flatto, Dr. Raymond Bernard, and others show how the subject has also been approached in earlier physiological and cultural literature.
Throughout the volume, one principle recurs: spiritual life requires the wise direction rather than the uncontrolled dissipation of human energy. The contributors approach that principle in different ways, but repeatedly emphasize self-control, purity of mind, meditation, disciplined living, and orientation toward a higher goal.
For readers seeking a serious traditional treatment of brahmacharya, this anthology provides both a broad survey of its place in spiritual life and practical counsel for those who wish to incorporate greater self-mastery into their own practice.
A book to live with
Why Read This Book?
Understand what brahmacharya really means — Explore brahmacharya not simply as abstinence, but as self-restraint, conservation of energy, mastery of the senses, disciplined living, and ultimately “dwelling in Brahman.”
Hear many of the great voices of modern spiritual India — Read teachings from Swami Chidananda, Swami Sivananda, Sri Ramakrishna, Swami Vivekananda, Paramhansa Yogananda, Mahatma Gandhi, and others gathered into one focused volume.
Move from principle to practice — Swami Nirmalananda’s own contributions explain the practical role of brahmacharya in Yoga and offer concrete recommendations involving meditation, japa, satsanga, diet, mental discipline, spiritual reading, perseverance, and remembrance of God.
See brahmacharya in a wider historical context — The anthology brings together spiritual instruction, personal testimony, traditional teachings, and older Western discussions of continence, showing how widely the ideal of disciplined sexuality has appeared across religious and cultural traditions.
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From the Book
Swami Chidananda Saraswati · The Role of Celibacy in Spiritual Life
Energy for a Higher Purpose
Brahmacharya or celibacy is a rational process of preserving and conserving precious energy so that it can be utilized in other very essential and indispensable functions. And if it is preserved like this, it can be converted, just as tangible, gross water is converted into subtle steam. Then it can do wonders. A river may not have much power in it by itself. You may be easily able to row or swim across it. But, if it is dammed up and its waters conserved, then it has the power, when properly channelled, to turn huge turbines and produce electricity. The hot sun, even in summer, does not normally cause a fire, but if you concentrate its rays through a lens, those rays will immediately burn whatever they are focused on. That is what celibacy actually is.
Swami Nirmalananda Giri · Practical Aspects of BrahmacharyaConservation and Mastery of Energy+
Spirit has two aspects: consciousness and energy. Consciousness is constant, whereas energy is cyclic. It is the movement of energy that produces (and is) our experience of relativity, and it is the development of energy that is the process of evolution. Therefore the conservation and application of energy is the main determinant of success or failure in spiritual endeavor. Diffusion and dissipation of energy always weakens us. Hence brahmacharya is a vital element of Yoga, without which we cannot successfully pursue the greater life of Higher Consciousness.
“Positive emotions on the other hand actually enhance and raise our energy and physical levels,” continues Vyasa. Basically, brahmacharya is conservation and mastery of all the energy systems and powers of our being. This is especially true in relation to negative emotions, for tremendous energy is expended through lust, anger, greed, envy, hatred, resentment, depression, fear, obsession, and the rest. Further, they are both the causes and the symptoms of losing self-control, a major aspect of brahmacharya. Research has shown that persons in the grip of these emotions literally breathe out vital elements of the body. For example, the breath of angry people is found to be laden with copper. So negative emotion depletes us physically as well as energetically. Positive emotions on the other hand actually enhance and raise our energy and physical levels. The cultivation of (true) love, compassion, generosity, cheerfulness, friendliness, and suchlike make us stronger and calmer–essential aspects of brahmacharya. It is noteworthy that the word “virtue” is derived from the Latin word virtus–power–which in turn is derived from the Sanskrit word virya, which means both power and strength.
“A place for everything and everything in its place,” is not just a maxim of orderliness. When applied to the individual’s energy systems it is the root of strength and health on all levels. Every atom of personal energy possessed by us has both a place and a purpose. To ensure correct placement and expenditure of energy is the essence of the yogic science. And brahmacharya is its foundation.
Mahatma Gandhi · From His AutobiographyThe Vow That Opened a Door+
The “Rebellion” did not occupy me for more than six weeks, but this brief period proved to be a very important epoch in my life. The importance of vows grew upon me more clearly than ever before. I realized that a vow, far from closing the door to real freedom, opened it. Up to this time I had not met with success because the will had been lacking, because I had had no faith in myself, no faith in the grace of God, and therefore my mind had been tossed on the boisterous sea of doubt. I realized that in refusing to take a vow man was drawn into temptation, and that to be bound by a vow was like a passage from libertinism to a real monogamous marriage.
“I believe in effort, I do not want to bind myself with vows,” is the mentality of weakness, and betrays a subtle desire for the thing to be avoided. Or where can be the difficulty in making a final decision? I vow to flee from the serpent which I know will bite me, I do not simply make an effort to flee from him.
I know that mere effort may mean certain death. Mere effort means ignorance of the certain fact that the serpent is bound to kill me. The fact, therefore, that I could rest content with an effort only means that I have not yet clearly realized the necessity of definite action. “But supposing my views are changed in the future, how can I bind myself by a vow?” Such a doubt often deters us. But that doubt also betrays a lack of clear perception that a particular thing must be renounced. That is why Nishkulanand has sung: “Renunciation without aversion is not lasting.”
Where therefore the desire is gone, a vow of renunciation is the natural and inevitable fruit.
After full discussion and mature deliberation, I took the vow in 1906. I had not shared my thoughts with my wife until then, but only consulted her at the time of taking the vow. She had no objection. But I had great difficulty in making the final resolve. I had not the necessary strength. How was I to control my passions? The elimination of carnal relationship with one’s wife seemed then a strange thing. But I launched forth with faith in the sustaining power of God.
As I look back upon the twenty years of the vow, I am filled with pleasure and wonderment. The more or less successful practice of self-control had been going on since 1901. But the freedom and joy that came to me after taking the vow had never been experienced before 1906.
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